• 대한한의정보학회지
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• 제19권2호
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• pp.39-55
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• 2013

The main purpose of this thesis is the Korean version of "Gwang On Yeok Ron(廣瘟疫論)". Gwang On Yeok Ron is a specialized book about infectious diseases(瘟疫). The book was compiled by Dae Cheon jang(戴天章) in 1722 who was a medical man in the Qing dynasty. The book consists of four volumes and an appendix. "Gwang On Yeok Ron Vol. I(廣瘟疫論卷之一)" is for the demonstration of colds(傷寒) and infectious diseases through a patient's odor(氣), skin tone(色), tongue(舌), mental state(神) and pulse(脈). Also, it describes the complications(兼證, 夾證) of infectious diseases. "Gwang On Yeok Ron Vol. II(廣瘟疫論卷之二)" describes the external symptoms(表證) of infectious diseases and the remedies. "Gwang On Yeok Ron Vol. III(廣瘟疫論卷之三)" describes the internal symptoms(裏證) of infectious diseases and the remedies. "Gwang On Yeok Ron Vol. IV(廣瘟疫論卷之四)" presents principles for the remedy of infectious diseases, and describes the sequelae(遺證) after the recovery of infectious diseases. "Appendix of Gwang On Yeok Ron(廣瘟疫論方目)" presents 83 prescriptions for the remedy of infectious diseases.

• 동의생리병리학회지
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• 제16권3호
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• pp.424-434
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• 2002

In Jang-Sang theory, ‘Sang’ indicates ‘Hyung Sang’. The internal organs appear it's shapes(Hyung Sang) outward. ‘Hyung Sang’ is concept that was used on 「the book of changes」(周易) and 「Nei Ching」(內經) to means a thing's shapes and conditions. ‘Hyung’ is the shape, an organization composing a thing and ‘Sang’ is the symptom, an essence(a seed) immanenting a thing. To observe Hyung Sang, it have to apply the principle that ‘the sky and man correspond each other(天人相應)’. Usually ‘Hyung’ appears as shapes and ‘Sang’ appears as colors and conditions. Diagnosis on the basis of Hyung Sang put first the external expression of the five Jang six Bu organs and Jung-Ki-Shin-Hyul(精氣神血). So a doctor has to unite shapes, colors, pulse and symptoms(形, 色, 脈, 症) when diagnosis a patient. The theory of Hyung Sang includes the basic theories of the oriental medicine, the theory for Yin-Yang and the five element(陰陽五行論), organ picture(Jang-Sang), meridians(經絡學說), the five circuit phases and the six atmospheric influences(運氣學說), physical constitution(體質學說). I think that treatment based on Hyung Sang is shown the essence of the oriental medicine well. In the future, I think, we need to study more about the theory of Hyung Sang.

• 한국의사학회지
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• 제18권2호
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• pp.137-187
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• 2005

This thesis study of the medical concept Qiu Zheng Lu (求正錄) is discussed in the Lei Jing Fu Yi (類經附翼), a book authored by Zhang Jie Bin (張介賓) a medical doctor during the Chinese Ming (明) dynasty (1368-1683). The meaning of Qiu Zheng Lu (求正錄) is "searching for the rightness." In his book Zhang Jie Bin (張介賓) intended to clarify Qiu Zheng Lu (求正錄) by delineating the concept into four categories. These are: Sanjiao Baoluo Mingmen Bian (三焦包絡命門 辨) the theory of the triple warmer, the Pericardium, the Gate of Life ; Da Bao Lun (大寶論) the theory of the great treasure of the human body; Zhen Yin Lun (眞陰論) the theory of true-yin fluid; and Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the part of the pulse and its condition in regards to the twelve viscera. Sanjiao Baoluo Mingmen Bian (三焦包絡命門辨), the theory of the triple warmer, the Pericardium, the Gate of Life. The triple warmer (三焦: Sanjiao) is composed of three parts: the upper, middle, and lower. This concept is also connected with the functions and roles of the vital organs. The upper burner is related to the heart and lungs. The middle burner is related to the liver and spleen. Whereas, the lower burner is related to the kidneys. Bao-Luo (包絡) is the Pericardium, the envelope of the heart, serving as the protector of the heart. Ming-Men (命門) is the Gate of Life, reffering to the vitals of life. It functions as kidney-yang which is considered as the origin of yang-energy of the human body, and serves partly as the function of cortico-adrenal gland in modern medicine. Zhang Jie Bin (張介賓) discussed the Da Bao Lun (大寶論) as the most important function in the human body because the Da Bao (大寶/great treasure) is the true-yang (眞陽) which is the affective force for physiological functions, and as the source of energy for life activities. Moreover, true-yang (眞陽) functions both as a heater and thermometer that warms the human body and indicates vitality by levels of body warmth respectively. The Zhen Yin Lun (眞陰論) theory states that if true-yang (眞陽) is energy, then true-yin (眞陰) is the source of energy. This can be likened to a tree with roots which absorbs nutrients from the ground (source), and spreads the nutrients (energy) through its branches. Thus, true-yin (眞陰) is the root cause for later functional activities of true-yang (眞陽). In Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the pulse (脈 /Mai) and its condition in regards to the twelve viscera, Zhang Jie Bin (張介賓) insisted that when a diagnoses by the pulse is made the five vital organs and the six viscera (五臟六腑) of a human body should be harmoniously arranged in accordance with its respective part of the pulse. Furthermore, Zhang Jie Bin (張介賓) supported his theory with evidence from earlier Chinese medical doctors. And, by stating that human beings must cultivate and preserve their true-yin (眞陰) and true-yang (眞陽) energies he therefore created four new prescriptions called: Zuoguiyin (左歸飮), Youguiyin (右歸飮), Zuoguiwan (左 歸丸), Youguiwan (右歸丸). To further clarify his theory Zhang Jie Bin (張介賓) considered that the function of true-yang (眞陽) and true-yin (眞陰) is expressed by Ming-Men (命門). This theory is that for humans to be spiritually and physically healthy they must live in accord with natural law. Also, within the framework of natural law, astronomical and geographical factors must be considered for complete, holistic, health. Thus, Ming-Men is the basis for healthy living in the modern world.

• 인삼문화
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• 제3권
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• pp.119-131
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• 2021

본 연구는 서지학적 고증을 통하여 고려인삼 승열작용의 정체성을 확인하고, 해소방안을 모색함을 목적으로 한다. 인삼의 승열작용과 관련하여 고문헌은 음(陰)이 부족하고, 폐가 열(火)이 있어서 가슴이 답답하고 기침 가래가 있는 사람, 맥(脈)이 강하고 빠른 사람, 비위(脾胃)가 실열(實熱)하여 변비가 있는 사람은 인삼을 사용하지 않아야 한다고 기록하고 있다. 청(淸)나라의 『본초정의』(本草正義)는 산양삼은 미한(微寒)의 보음(補陰) 작용이 있고, 밭 재배인삼은 미온(微溫)의 보기(補氣) 작용이 있다고 기록하였다. 또한, 청나라의 『본경봉원』(本經逢源), 『본초편독』(本草便讀), 『본초정의』는 미삼(尾蔘)은 쓴맛(苦味)으로 보음하고, 기미(氣味)가 차가운 성질(寒)로 하행(下行)하는 성질이 있다고 하였다. 한편, 명(明)나라의 『월지인삼전』(月池人蔘傳)과 청나라의 『본초비요』(本草備要)에서는 생인삼(生人蔘, 수삼)은 맛이 달고 쓰며, 약간 냉(凉)하다고 하였다. 이와 같은 고문헌의 기록을 고려해보면, 고려인삼의 승열의 부작용은 약간 냉하여 허화(虛火)를 걷어주고, 보음, 하행하는 한방생리작용을 나타내는 미삼, 생삼(수삼) 그리고 산양삼을 이용한 제품 개발을 통하여 극복할 수 있다고 사료된다.